Bukhari

Hadith Commentary: Imam Bukhari rahimahullah has established from this hadith that although children are not yet of age (i.e., not legally responsible), when they reach the age of 8-10 years and begin to perform prayer, they must perform ablution (wudu), and they may also participate in congregational prayer, Eid prayers, and funeral prayers, as is mentioned in this narration regarding Ibn Abbas radi Allahu anhu, who was still a minor, yet his inclusion in the prayer row is established here. Thus, although children become legally responsible only upon reaching maturity, they should be made to practice these acts from their childhood in order to develop the habit. The late Mawlana Waheed uz-Zaman sahib states that Imam Bukhari rahimahullah did not explicitly say whether ablution is obligatory upon boys or not, because in the second case (i.e., if it is not obligatory), the prayer of boys without ablution would be valid, and in the first case (i.e., if it is obligatory), punishment would be incurred for abandoning ablution and prayer. He only stated as much as is known from the hadiths: that boys used to participate in prayer and other acts during the time of the Prophet sallallahu alayhi wa sallam, and this is his utmost caution.

This should be the characteristic of Ahl al-Hadith: that under the noble verse, “Do not put (yourselves) forward before Allah and His Messenger” (: al-Hujurat: 1), they should suffice with only what is mentioned in the Qur’an and hadith, and not proceed further with unwarranted opinion, analogy, or corrupt interpretation, especially making analogy in opposition to the text, which is the work of Iblis.

Hadith Commentary:

The correspondence between the chapter and the hadith is evident.
Because Ibn Abbas was a child at the time of this incident.
However, he participated in the row alongside the Prophet (sallallahu alayhi wa sallam).

Hadith Commentary:
(1)
Previously, Imam Bukhari rahimahullah established a chapter on this hadith with the following words:
(Bab: The Rows of Boys with Men in Funeral Prayers)
“The formation of rows by boys with men in the funeral prayer.” This means that while performing the funeral prayer, there is no need for children to form a separate row from the men; rather, they will stand together with them.
There, their performing the prayer was also mentioned, but its reality was secondary and incidental.
At this point, the independent mention is of children performing the prayer together with men.
This means that children cannot perform the funeral prayer alone.
If they do, the right of the deceased will not be fulfilled, because the prayer is not obligatory upon them, so how can the communal obligation (fard kifayah) be fulfilled by their prayer? Therefore, children could only perform the funeral prayer together with men.
In contrast, other obligatory prayers can be performed by children alone.
As is found in the narrations regarding Anas radi Allahu anhu performing prayer behind the Messenger of Allah sallallahu alayhi wa sallam.
(2)
Imam Bukhari rahimahullah mentioned this chapter after describing the virtue of accompanying the funeral procession, so that it may be clarified that children are also included in attaining this virtue, but the communal obligation (fard kifayah) will not be discharged by their performing the funeral prayer.
And Allah knows best.
(Fath al-Bari: 3/253)

Hadith Commentary:
The purpose of this chapter is to clarify that the funeral prayer (salat al-janazah) is also a prayer (salah), and just as with all other prayers, the same requirements apply to it as are necessary for other prayers.

For this purpose, many excerpts from hadith and the statements of the Companions (radi Allahu anhum) and the Followers (tabi‘in, rahimahumullah) have been presented, in which the term "prayer" (salah) is established for the funeral prayer, and in the transmitted hadith as well, the word "prayer" is used for it. The Messenger of Allah (sallallahu alayhi wa sallam) led as the imam, and the Companions (radi Allahu anhum) formed rows behind him.

This hadith also establishes that if a Muslim, for whom the funeral prayer was obligatory, was buried without the prayer being performed, then the funeral prayer may be performed at his grave.

Hadith Commentary:
Imam Bukhari rahimahullah has established from this narration only that the application of the term "prayer" (salah) to the funeral prayer (janazah) is correct, and that among its conditions are purification (taharah), covering the private parts (satr), and facing the qiblah, etc.
Without these, the funeral prayer is not valid, even though it does not contain bowing (ruku) and prostration (sujud).
(Fath al-Bari: 3/245)

Hadith Commentary:
(1)
Ibn Abbas (radi Allahu anhu) had not reached puberty during the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), as he himself states that he accompanied the Messenger of Allah (sallallahu alayhi wa sallam) during the Farewell Pilgrimage (Hajjat al-Wada‘), and at that time he was near the age of puberty. This shows that he had not reached puberty during the Prophetic era. On this basis, the relevance of the hadith to the chapter heading is clear. Further clarification of this will be found in Chapter 59, which is as follows:
(Chapter: The prayer of children with the people over the deceased)
"Children performing the funeral prayer (salat al-janazah) with the people."
(2)
This hadith also shows that children should be encouraged to participate in congregational prayer (salat al-jama‘ah) in order to develop the habit of prayer, so that they become familiar with the obligation of prayer.

Hadith Commentary:
It is understood that there is no objection to burying at night.
Rather, it is better that whether it is night or day, there should be no delay in the shrouding (kafan) and burial (dafn) of the deceased.

Hadith Commentary:
In one hadith, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) rebuked the practice of burying a person at night, except in cases of necessity.
(Sahih Ibn Hibban: 41/6)
However, in the narration of Sahih Muslim, the reason for this is explained: someone did not provide a good shroud for their deceased relative and buried him at night in order to conceal this act. Thus, the Messenger of Allah (sallallahu alayhi wa sallam) forbade burial at night and instructed that the deceased be given a good shroud.
(Sahih Muslim, Al-Jana'iz, Hadith: 2185(943))
This narration also points to another reason:
That is, he (sallallahu alayhi wa sallam) forbade it due to the assumption that fewer people would participate in the funeral prayer at night. Therefore, if the funeral prayer has been performed during the day and, due to some excuse, burial must take place at night, then doing so is not prohibited.
From the aforementioned hadith, the permissibility of burial at night is also understood, because the Messenger of Allah (sallallahu alayhi wa sallam) did not question the people about this matter, but rather asked them because they had not informed him. Therefore, there is no harm in burying at night.
Ali (radi Allahu anhu) buried Fatimah (radi Allahu anha) at night.
(Al-Musannaf by Ibn Abi Shaybah: 346/3)
Imam Bukhari (rahimahullah) has established a chapter heading to prove the permissibility of burial at night; however, if burial during the day is done for the sake of fame or showing off, then this act is also not commendable according to the Shariah.
And Allah knows best.

Hadith Commentary:
(1)
In the previous heading, it was not explicitly stated that more than two rows can also be formed; therefore, it is clarified in this heading that making more than two rows is also permissible. Furthermore, the position of Ata’ (rahimahullah) is that there is no need for forming rows at all for the funeral prayer, as detailed in Musannaf ‘Abd al-Razzaq.

Ibn Jurayj (rahimahullah) says that he asked Ata’ (rahimahullah) whether it is necessary to form rows for the funeral prayer as is done in regular prayer. He replied:
There is no need to form rows for it; rather, it is sufficient to say the takbirs and supplicate for the deceased.

Hafiz Ibn Hajar (rahimahullah) writes:
Imam Bukhari (rahimahullah), by mentioning the word “rows” in the heading, has indicated that forming three rows for the funeral prayer is recommended (mustahabb).

There is also an explicit hadith regarding this: “For any funeral in which there are at least three rows, Paradise becomes obligatory for it.”
(Sunan Abi Dawud, al-Jana’iz, Hadith: 3166)

In another narration, it is stated that the sins of that deceased are forgiven.
(Fath al-Bari: 3/239)

However, in the hadith presented by Hafiz Ibn Hajar (rahimahullah), there is a narrator named Muhammad ibn Ishaq who is a mudallis, and he has not explicitly stated hearing (sama‘) in any narration.

Therefore, such a weak narration cannot establish recommendation (istihbab).

(2)
There is no clear correspondence between the heading set by Imam Bukhari (rahimahullah) and the hadiths presented, because the heading mentions forming rows while offering the funeral prayer for the deceased, but the hadiths mention praying at the grave or offering the absentee funeral prayer (salat al-janazah ‘ala al-gha’ib).

Allamah Kirmani (rahimahullah) has answered this by stating that “funeral” refers to the deceased, whether buried or unburied. Moreover, when rows are formed for the absentee funeral prayer, then forming rows for the present deceased is even more appropriate.

And this is the intended meaning.

Therefore, there is no contradiction between the heading and the hadiths.
(Fath al-Bari: 3/239)

(3)
These hadiths also establish the permissibility of the absentee funeral prayer (salat al-janazah ‘ala al-gha’ib), even though Imam Bukhari (rahimahullah) did not set a separate heading for it.

Similarly, in a hadith narrated from ‘Imran ibn Husayn (radi Allahu anhu), this is also mentioned.
(Musnad Ahmad: 4/431)

Some individuals declare the absentee funeral prayer impermissible and claim that offering the absentee funeral prayer for Najashi was a unique characteristic (khasais) of the Messenger of Allah (sallallahu alayhi wa sallam), because in some narrations it is mentioned that all the veils of the earth were lifted for the Messenger of Allah (sallallahu alayhi wa sallam) at the time of the funeral prayer, and the body of Najashi was before him. However, this narration is merely among the illusions and conjectures.

It has no basis in reality.
(al-Majmu‘: 5/253)

(4)
Some individuals are of the opinion that if the absent person died in a city where his funeral prayer was not performed, then his absentee funeral prayer can be offered. However, there is no explicit statement in the hadiths that Najashi’s funeral prayer was not performed in his city.
(Fath al-Bari: 3/241)

According to us, the absentee funeral prayer is not legislated for everyone.

If someone has political, religious, scholarly, or social services, then there is no harm in offering his absentee funeral prayer, because there is no evidence that the Messenger of Allah (sallallahu alayhi wa sallam) offered the absentee funeral prayer for any other companion besides Najashi, even though many companions (radi Allahu anhum) passed away outside Madinah during the lifetime of the Messenger of Allah (sallallahu alayhi wa sallam).

We will further clarify this in the discussion regarding the funeral prayer for a martyr, insha’Allah.

Explanation:
1:
These people respond to the hadith of the chapter by saying that this was specific to the Prophet (sallallahu alayhi wa sallam), because in the narration of Muslim it is stated: (Indeed, these graves are filled with injustices against their inhabitants, and Allah illuminates them for them by means of my prayer over them). These people say that the prayer (salat) of the Prophet (sallallahu alayhi wa sallam) was to illuminate the grave, and this is not found in the prayer (salat) of others. Therefore, performing the funeral prayer (salat al-janazah) at the grave is not legislated. The majority respond to this by saying that those who performed the funeral prayer at the grave with the Prophet (sallallahu alayhi wa sallam), he did not prohibit them, because it is permissible. And if this had been specific to him and not permissible for others, he would certainly have prohibited them.